One of the reasons for conducting a recitation competition is to introduce original Saskritam texts to children (and their parents).

Given that Yoga is popular in the US, we have selected Mahari Patanjalis Yogastra since it succinctly summarizes the science of Yoga in stra-form (aphorisms). This gives everyone an opportunity to learn to recite these aphorisms. Given below is one interpretation (i.e. translation in English) of these aphorisms. Please refer to Answers to FAQs for details of the recitation competition.

PATANJALIS YOGA SUTRAS Section 1 - SAMADHI-NIRDESHA

(Reference - 'Patanjali's Yoga Sutras' by Dr. H.R. Nagendra et al., 2003, Swami Vivekananda Yoga Prakashana, Bengaluru, India)

1. 2. 3. 4.

Now, an exposition of Yoga (is to be made). Yoga is the inhibition of the modifications of the mind. Then the Seer is established in his own essential and fundamental nature. In other states there is assimilation (of the Seer) with the modifications (of the mind). 5. The modifications of the mind are five-fold and are painful or not-painful. 6. (They are) right knowledge, wrong knowledge, fancy, sleep and memory. 7. (Facts of) right knowledge (are based on) direct cognition, inference or memory. 8. Wrong knowledge is a false conception of a thing whose real form does not correspond to such a mistaken conception. 9. An image conjured up by words without any substance behind it is fancy. 10.That modification of the mind which is based on the absence of any content in it is sleep. 11.Memory is not allowing an object which has been experienced to escape. 12.Their suppression (is brought about) by persistent practice and non-attachment. 13.Abhyasa is the effort for being firmly established in that state (of chitta-vrttinirodha). 14.It (Abhyasa) becomes firmly grounded on being continued for a long time, without interruption and with firm devotion. 15.The consciousness of perfect mastery (of desires) in the case of one who has ceased to crave for objects, seen or unseen is Vairagya. 16.That is the highest Vairagya in which, on account of the awareness of the Purusa, there is cessation of the least desire for the Gunas. 17.Samprajnata Samadhi is that which is accompanied by reasoning, reflection, bliss and sense of pure being.
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18. The remnant impression left in the mind on the dropping of the Pratyaya after previous practice is the other (i.e. Samprajnata Samadhi) 19.Of those who are Videhas and Prakrtilayas birth is the cause. 20.(In the case) of others (Upaya-Pratyaya Yogis) it is preceded by faith, energy, memory and high intelligence necessary for Samadhi. 21.It (Samadhi) is nearest to those whose desire (for Samadhi) is intensely strong. 22.A further differentiation (arises) by reason of the mild, medium and intense (nature of means employed). 23.Or by self-surrender to God. 24.Isvara is a particular Purusa who is untouched by the afflictions of life, actions and the results and impressions produced by these actions. 25.In Him is the highest limit of Omniscience. 26.Being unconditioned by time He is Teacher even of the Ancients. 27.His designator is 'Om'. 28.Its constant repetition and meditation on its meaning. 29.From it (result) the disappearance of obstacles and turning inward of consciousness. 30.Disease, languor, doubt, carelessness, laziness, worldly-mindedness, delusion, non-achievement of a stage, instability, and these (nine) cause the distraction of the mind and they are the obstacles. 31.(Mental) pain, despair, nervousness and hard breathing are the symptoms of a distracted condition of mind. 32.For removing these obstacles there (should be) constant practice of one truth or principle. 33.The mind becomes clarified by cultivating attitudes of friendliness, compassion, gladness and indifference respectively towards happiness, misery, virtue and vice. 34.Or by the expiration and retention of breath. 35.Coming into activity of (higher) senses also becomes helpful in establishing steadiness of the mind. 36.Also (through) serene or luminous (states experienced within). 37.Also the mind fixed on those who are free from attachment (acquires steadiness). 38.Also (the mind) depending upon the knowledge derived from dreams or dreamless sleep (will acquire steadiness).
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39.Or by meditation as desired. 40.His mastery extends from the finest atom to the greatest infinity. 41.In the case of one whose Citta-Vrttis have been almost annihilated, fusion or entire absorption in one another of the cognizer, cognition and cognized is brought about as in the case of a transparent jewel (resting on a colored surface). 42.Savitarka Samadhi is that in which knowledge based only on words, real knowledge and ordinary knowledge based on sense perception or reasoning are present in a mixed state and the mind alternates between them. 43.On the clarification of memory, when the mind loses its essential nature (subjectivity), as it were, and the real knowledge of the object alone shines (through the mind) Nirvitarka Samadhi is attained. 44.By this (what has been said in the two previous Sutras) Samadhis of Savicara, Nirvicara and subtler stages (I-17) have also been explained. 45.The province of Samadhi concerned with subtle objects extends upto the alinga stage of the Gunas. 46.They (stages corresponding to subtle objects) constitute only Samadhi with 'seed'. 47.On attaining the utmost purity of the Nirvicara stage (of Samadhi) there is the dawning of the spiritual light. 48.There, the consciousness is Truth and Right bearing. 49.The knowledge based on inference or testimony is different from direct knowledge obtained in the higher states of consciousness (I-48) because it is confined to a particular object (or aspect). 50.The impression produced by it (Sabija Samadhi) stands in the way of other impressions. 51.On suppression of even that owing to suppression of all (modifications of the mind) 'Seedless' Samadhi (is attained).
Thus ends the first section called Samdhipda in Patajalis Yogastra.

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